Alhassanain(p) Network for Heritage and Islamic Thought

Amina Begum : The Brilliant DaughterOf Allamah Majlisi

The family ofAllamah Majlisi has to its credit incomparable services for the cause of Islam four hundred years ago in Iran especially and the world in general.Allamah Majlisi is known as Majlisi, the second. He was the son of Mulla MuhammadTaqi Majlisi or Majlisi, the first; and his name was Mulla Muhammad Baqir. He is the author of the Islamic Encyclopedia titled,Biharul Anwar . Both these gentlemen are objects of pride for the whole Shia community and are greatly venerated in Iran. The father and son, both were like shoreless oceans of knowledge. They had presence of mind and were intelligent to a degree of perfection. It would not be misplaced to say that the two Majlisi’s left a heritage of writings that are the foundations of a revivalist movement in the Shia religion. Majlisi, the first had a long list of students who went on to become great scholars of their own standing. The name that heads this list is that of Mullah Salih Mazandarani.

Mullah Salih Mazandarani was such a sincere and serious student that he was always immersed in his pursuits of knowledge.However he was very weak financially and had to undergo many difficulties during the period of his education. He didn’t evenhad enough to purchase a lamp to study at night. His father was also not able to provide assistance to his son.

When Mulla Salih arrived in Isfahan for religious studies he had already completed much of education in spite of his young age.Thus when he arrived in Isfahan he easily got admission in the religious college of MullaTaqi Majlisi. Within a shorttime he had earned a place of honor in the view of his teacher and other students due to his sincerity and exceptional talents.

Though he had reached the age of marriage he was still a bachelor.Thus his teacherAllamah Majlisi thought that it was a pity that such a good student who was an example for others should remain unmarried.Hence he decided to see that he is married as soon as possible.

One day after the classAllamah Majlisi called Mulla Salih and said to him, “If you say, I can get you married so that you are freed from the troublesome life of bachelorhood?” Mulla Salih bowed down his head before his teacher implying his willingness.

Allamah Majlisi came home and told his daughter Amina Begum, who was herself an accomplished scholar of religion and had literary expertise, “I have found a husband for you, who though weak financially has no equal in terms of merits, excellence and knowledge. But now you have to take a decision about it. I am waiting so that you may inform me.”

The chaste and intelligent daughter said to her father respectfully, “Dear father! Poverty and financial problems are no defects for men.” In this way she expressed her willingness.Thus at an auspicious hour the two were married and Mulla Salih brought his bride to the bridal chamber.

When the son-in-law moved the veil and looked at the beautiful face of thebride he thanked Allah and then went into a corner of the room and immersed himself in study.

By chance he came across a problem that he could not solve. No matter how many books he referred he could not find the answer. At last the bride

herself asked, “Tell me what the problem is and which book would have the solution to it?

At last it was dawn and the son-in-law left the house without having touched the bride and headed towards his classes. Amina Begum came to the study table to see the problem that her husband had failed to resolve. She found the solution to it and also noted down the reference of the book that contained the answer.

Mulla Salih returned home and as was his practice sat down to study. He was surprised to find that his wife Amina Begum had solved the problem and also noted down the references in her own handwriting. That very moment he spread the prayer rug and spent the whole night in worship and continued to thank Allah. Three days passed in the same manner and Mulla Salih did not even speak to his wife.

When Mulla Majlisi came to know about it he called his son-in-law and asked him, “If you do not like my daughter, I can look for another woman for you to marry.”

Mulla Salih replied, “It is not that I do not like your righteous and brilliant daughter. Rather I want to thank Allah about it as much as I can for giving me such a wife. But I know that how much ever I thank for it I found it to be less.Therefore I remain engrossed in worship.”

When Mulla Majlisi heard this from his gifted son-in-law and intelligent student, he said, “Yes, it is true that if a person confesses that he is deficient in thanking Allah to the degree He is deserving of it, Allah includes him among the thankful ones.”

Amina Begum was a pious lady and herself a jurist of Islamic law. She also wrote books on religious laws. In addition to this she also assisted her brother Mulla Baqir Majlisi in collecting traditions and making arrangements for his magnum opus,Biharul Anwar. Even her husband Mulla Salih used to seek her counsel on the text ofAllamah Hilli’s Qawaid and benefit from her advice.

We should also know that many great personalities of Shia Islam came into existence through this accomplished lady. The great WahidBehbahani ,Allamah Bahrul Uloom , Sayyid AliTabatabai (writer ofRiyaz ) andAllamah Burujardi of the current age and many other great Shia luminaries belong to her lineage. A noteworthy point about this lady is that both her father and husband were geniuses of their own times.Muhaddith Qummi writes inQawaidur Rizvia that the Late Majlisi the first, writes in the explanation of the chapter of the Prayer of the Dead from the bookMan LaYahzarul Faqih : By the grace of Allah, I know these gentlemen since the last four years. They had sincere faith in Allah, prayers, heaven and hell as if they were before their eyes. They used to perform the midnight prayer. They used to recite the Morning Prayer in congregation. They used to impart good advice to the children, and obtain the knowledge of Quranic verses and traditions from their respected father.”

WahidBehbahani writes in his journalIjtihad al-Akhbar : “My grandfather, Mulla Salih had written marginal notes onMaalim when he was very young. Whoever reads these notes is astonished how he could have penned them at such a tender age?”

Fazil Hindi : A Child ProdigyAnd An Intelligent Youth

There is an intellectual among our scholars who led a life of anonymity. His name was Muhammad ibn Hasan ibn MuhammadIsfahani , and he was known by the appellation ofFazil -e-Hindi. If he is called as a great personality it is not beyond reality because he was indeed a great personality but what is actually needed is to bring out his personality from the shadows of anonymity. This is so because he was not an ordinary scholar; he has to his credit great services in the field of knowledge.

This great personality was born in 1062 A.H. in Isfahan and since he had traveled to India (Hindustan) during his childhood he began to be addressed asFazil -e-Hindi.

His father Tajuddin Hasan ibn MuhammadIsfahani was among the great scholars of his time. He is the writer of the commentary ofBaher -e-Mawaj .

Fazil -e-Hindi is not known to the general readers, not even among the scholars. But the religious jurisprudents and the great Shia intellectuals know him well. Al-Hajj Mirza Husain Noori narrates from his teacher ShaykhIraqain that the writer ofJawahir has expressed great trust in the book ofKashful Atham . Till the time he did not have this book in front of him he never wrote any portion ofJawahir and he used to say, “But forFazil -e-Hindi the science of religious jurisprudence would have become extinct in Iran.”

The great jurisprudent Shaykh AsadullahShustari in his first bookMaqabis presentsFazil -e-Hindi in such a way as if he is arguing about Imamate and the rights of Ali (a.s ) with theAhle Sunnat .Thus in one of his commentaries he writes, “Among his writings is the book,Al-Manahij -ul-Sawiya which is the commentary ofRawdatul Hayya . I have seen some of its volumes.”

His book Salat is authoritative, lucid and brimming with benefits and research. It was completed in 1088 A.H., which shows that the author was only twenty-five at that time. This young man also experienced those days when the Afghans created great mischief and Isfahan was broken away from Iran. Those days he spent a very difficult life of grief and calamities.Fazil -e-Hindi has written around eighty books and he expired in 1137 A.H. The mostwell known of his book isKashful Atham , which is the commentary onAllamah Hilli’s Qawaid . In the introduction of this book he has repeated the words ofFakhrul Muhaqqiqin that why people are surprised if some are endowed with knowledge at a young age. Allah gives to whom He pleases.

He says, “I myself was not even thirteen when I had studied all the prevalent sciences. I was not even eleven when I had started writing and compiling books. When I wasfifteen I wroteMunyatul Harees DarSharh Talkhis . I was only eighteen when I used to lecture onTaftazani …[ 143]

Therefore the readers must know that the level of their competence was so high that it would not be out of place to call them geniuses.

ShahabuddinSuhurwardi : A StoryOf A Young Philosopher Who Had The World Of Capabilities

There was a small town nearZanjan . Shahabuddin Yahya ibnHabash Suhurwardi , known as ShaykhIshraq was an inhabitant of this town. He was born there and became famous for his knowledge and intelligence. It is said that he was born before 550 A.H.

When he had entered hisyouth he traveled toMuragha and there he studied medicine and science of principles underMajduddin Habili . In that sameperiod he visited Isfahan and studied the best books of philosophy underZahiruddin Fari or Farsi. After that he met all the great personalities of the area and visited and toured many places.First he toured the various cities of Iran and met the great intellectuals and scholars of the time, held discussions with them and impressed them by his knowledge.

During the time he was studying inMuragha underMajduddin , FakhruddinRazi was his class fellow. Fakhruddin also obtained many sciences fromMajduddin .

IbnKhallikan writes in his bookWafayatul Ayan :

Suhurwardi was unique in his command on sciences and arts. He had comprehensive knowledge about philosophy and medicine and in jurisprudence he possessed an astonishing capability. He had great intellect and insight.” Then he writes: He was killed in the last part of 576 A.H. At the time of his death he was thirty-six years old.[144]

Ibn HajarAsqalani , who was a great scholar of his time, writes in his bookLisanul Mizan : He never held discussions with anyone but that he had the upper hand. Then he says: It is related from Fakhruddin Mardini that he said: I am fearful of this young man that his intelligence and sagacity would destroy others.

It is narrated fromSifr Halabi that he said:Suhurwardi arrived in Aleppo in 573 A.H. and lodged at MadrasaHalawiyah . He secured the permission to enter the gathering of IftikharHalabi who was the teacher there. There he entered into a very prolonged discussion.

Ibn AbiAsiba says: ShaykhIshraqi did not have any desire for any material thing.[145]

Yafai also writes inMiratul Jinan : He was an expert in medicine, philosophy, principles of jurisprudence and theology. He was endowed with great intelligence and sagacity. He was an eloquent speaker and very good at debates. It is said that he was even conversant with alchemy.

In such a short period of life, that is less than 36 years,Suhurwardi wrote more or less 50 books, most of whom are present with me. He writes in a very engaging way and his writings are very fine from the literary point of view. And whatever he wrote in Persian, the prose of it is a masterpiece of that age because later the same text became a story of a philosopher whom a community began to follow.[146]

During the fourth century of Hijrah, the power of theAbbaside caliph had become very restricted and the provincial rulers were mostly Shias. And they had great expertise in rational sciences, traditions and narrative reports.

Hence they commanded great influence in the Islamic lands.Thus this age is known as the golden age of philosophy.

From the aspects of his subjects and conditionsSuhurwardi continued to lay the standards of discussions for two centuries after that though all his life he was also involved in teaching, writing and compilation. As a result of his innovative theories he left a great legacy for the people of later times, due to which he would be remembered forever.

His writings are either in Arabic or Persian, and in both the languages his style is very engaging and lucid, which shows his intellectuals capabilities and high thinking that the Almighty had bestowed to this young man.

The following books ofSuhurwardi were collected by the author ofHikmatul Ishraq :Matarahat ,Talwihat ,Hikmatul Ishraq ,Alwahul Amadiya ,Ilaihakul Nuriya , Al-Maqalat ,Bistanul Quloob , Al-Bariqatul Ilahiya ,Lawame -ul-Anwar,Itiqatadatul Hikma ,Risalatul Ishq ,Risala -fi-Jalatul Tafwiliya ,Risale Aqle Surkh ,Rozi ba Jamat -e-Sufiya ,Aawaz PareJibraeel , Partu NamaYazdan Shinakht ,Safir Simurgh, Bakht-e-Moran,Risalatul Tayr ,Dawatul Kawakib ,Alwahul Farsiya ,Ilaihakul Farsiya , Al-Wardatul Ilahiya ,Tauraqul Anwar, Al-Naghmatul Samawiya etc.

A noteworthy matter is thatSuhurwardi says in his book,Hikmatul Ishraq : There are many treatises that I have written in my boyhood.Qutubuddin , the commentator ofHikmatul Ishraq says: By treatises he means the books ofAlwah ,Hiyakul Anwar and other many treatises.

The most important books ofSuhurwardi are:Hikmatul Ishraq ,Hiyakul Anwar,Risalatul Ishq ,Mataharat andTalwihat .

Suhurwardi wroteHikmatul Ishraq in Arabic.Qutubuddin Shirazi wrote the commentary of this book in Arabic. He was a great scholar of his time. Dr. Ja'farSajjadi , a professor at Tehran University has translated this book into Persian.

Among the commentators on the books ofSuhurwardi are the names of those who are highly respected scholars. In the seventh and eighth century IbnKamuna Shaharzori andAllamah Hilli wrote glosses onTalwihat . In the ninth centuryJalaluddin Dawani wrote a gloss onHiyakul Anwar. In the ninth and tenth century respectivelyJalaluddin Dawani andAbdur RazzaqLahiji wrote glosses onHiyakul Anwar. Many other scholars have also passed who have written much onSuhurwardi . They includeKhwaja Nasiruddin Tusi the famous philosopher of the seventh century. He has written extensively on the philosophy ofSuhurwardi and defended him against the philosophy of Ibn Sina.

After Iran other countries of Asia like India benefited a great deal by the philosophy ofSuhurwardi and during the Safavid rule in Iran theIshraqi philosophy exercised great influence on the Islamic thinking.

In India many books ofSuhurwardi were translated into Sanskrit at the behest of the Mughal kings. These books were also translated into Hebrew.Thus his thoughts were spreading to people of other faiths like the Hindus and Jews.

Qutubuddin Shirazi says that the book ofHikmatul Ishraq is full of wisdom and learning though small in size.

InItiqadatul Hikma ,Suhurwardi writes: Some people say philosophers and thinkers do not have faith in Allah and the Last Day:Thus I have compiled in this book the sayings of great philosophers about their beliefs.”

It is very interesting to note that though FakhruddinRazi was a staunch opponent of philosophy he was a classmate ofSuhurwardi and afterSuhurwardi was murdered, when once FakhruddinRazi was given a copy ofTalwihat he first kissed the book then remembering his student days wept in nostalgia.

In the final years of his lifeSuhurwardi traveled to Syria and stayed in Damascus forsometime . He met the scholars there and engaged them in debates and discussions. Then he went to Aleppo and repeated his methods. In Aleppo, Malik Zahir was ruling in place of his father,Salauddin Ayyubi who was in Egypt. Though initially Malik Zahir accorded welcome toSuhurwardi and gave him a place of honor in his court, later when the Sunni scholars defeated by him in debates complained toSalauddin Ayyubi , Malik Zahir was compelled to have him imprisoned. Later he was given a choice to choose death by starvation or execution. It is said thatSuhurwardi chose the former as he was much in favor of penance.However some people say that he was finally executed.

Thus this young philosopher became a target of religious bigotry.

Youthful Leader of Aged Intellectuals

The second century of Hijrah was the age when Islamic sciences spread far and wide. It could be said that this was the time when the sun of sciences and knowledge was rising on the Islamic horizons and spreading its brilliance all around. Students in quest of knowledge were flocking in all the universities and colleges, especially those connected with the study of religious jurisprudence, traditions, and Quranic exegesis. In all these countries where Islam was the predominant religion a personality was gauged depending upon knowledge and intelligence and on this basis alone one was remembered even after one passed away.

Kufa, Baghdad, Basra and Medina were the centers of education during this period. This is an episode of the reign of theAbbaside , Mahdi the third, that one day the caliph arrived in Basra with all the royal pomp and glory in order to tour this city, which had earned the reputation of being a great seat of learning.Thus he came to Basra accompanied by the great scholars and military officers of his kingdom. When his entourage passed through the city the great scholars of the place were leading the procession. It was the time when scholars also permitted and favored according respect to royal figures, and this was the method of paying homage. TheAbbaside caliph saw that a young man, whose name was Ayaz ibnMuawiyah standing in the front surrounded by rows of scholars all around him, because this youth was having divinely gifted intelligence and astonishing knowledge. Not only this, he had just stepped into adolescence, when he scaled the peaks of intellectual accomplishments. Seeing thisspectacle the caliph was very much distraught and addressing the scholars said, “Shame on your white beards. Is there none among you who could come forward and send this youth to the rear?”

After that, the caliph looked towards Ayaz and said, “What is your age?” Ayaz who was a witty genius having great presence of mind replied at once, “O Caliph! My age is same as the age ofUsamah ibn Zaid when the Messenger of Allah (s.a.w.s .) appointed him as the commander-in-chief of the army. And this army included among other companions, Umar, Abu Bakr and other senior people and all were obliged to accept the leadership of this lad.”

When the haughty caliph heard this reply he was astonished at the intelligence, wit and wisdom of this young man. He said, “Bravo! You indeed deserve to walk before these scholars.” At that time Ayaz was only seventeen.

Sibuya : The Iranian Brain Who Later Became The Father Of Arabic Literature

Amr ibn Uthman ibnQambar , popularly known asSibuya was a master of Arabic syntax and is accepted as the father of this field.

Ibn Nadim says thatSibuya was a slave of a person of Bani Harith ibnKaab tribe and he was connected toBayda a hamlet near Shiraz but was born in Basra. Some people say that he was born inBayda itself but came to Iraq during his childhood and resided at Basra.

Sibuya started learning Arabic syntax, which was the most important field of study in those days. His first teacher in the subject was Khalil ibn Ahmed an expert of Arabic syntax. He also studied under Isa Ibn Umar,Yunus Ibn Habib andAkhfash and also gained from the teachings ofAsami . But the fact was that he reached the pinnacle of perfection in his particular field due to his own merits, divinely gifted intelligence and hard work. According to Ibn Nadim, if anyone has the proficiency to judge the books written in thepast he would indeed admit that the book written bySibuya is such that none like it has ever been authored before and none shall ever be compiled like it.

IbnKhallikan writes thatSibuya is among the ancient scholars of Arabic syntax and grammar and he was the most intelligent and expert in the field of Arabic language. Till date he is the final authority on the subject. After theAl-Kitab no book has ever been written of the same caliber. All the books compiled after it owe everything to this book.

Jahiz , himself a reputed Arabic grammarian says, “One day I thought of going to meet the vizier of Abdul Malik. I deliberated on what gift I should take for him and decided that nothing was worthier in my view than Al-Kitab. After I presented him with thebook I mentioned my view also.” The scholarly vizier replied, “Indeed, you could not have given me a better present.”

IbnKhallikan narrates from IbnNatah that he said, “A gentleman was sitting with Khalil ibn Ahmad whenSibuya arrived. Khalil said, “Welcome to the one who is never tired of taking classes.” Abu AmrMahzumi narrates thatSibuya was not as much fond of any of his teachers as he was of Khalil. “I never saw Khalil according such a welcome to any other student.”

All the experts of the Arabic language have unanimously without any difference of opinion rememberedSibuya as “The Teacher”. They all benefited from his writings and explanations.

The most surprising thing is that an Iranian youth had scaled these heights of expertise in Arabic grammar and he became a teacher to the Arabs and taught them the intricacies of their own tongue. All the Arabic scholars accept the prominence ofSibuya . It is not that being an Iranian himself the writer of this book is heaping undeserving praises on this young man.

But when we contemplate, the closest companion of the Holy Prophet (s.a.w.s .) was Salman Farsi, the leader of the greatest school of Sunni jurisprudence was AbuHanifah , also an Iranian, the compiler of the most important book ofAhle Sunnat Sahih Bukhari was Muhammad Ibn Ismail

Bukhari, an Iranian. The greatest philosophers of the Islamic world Abu Farabi and Ibn Sina were Persians. The father ofgnosticism , ImamGhazzali was an Iranian and so on…

It is an admitted fact that Iran has greatly contributed to the expansion of the study of Arabic.

The book ofSibuya gained such prominence that it was also published from Berlin, Germany, India and Cairo, Egypt.

It is said thatSibuya was once engaged in a debate with Hamzah Kasai the tutor of Amin the son of Harun Rashid and thatSibuya was defeated in this debate.Sibuya could not bear the defeat hence he developed tuberculosis fever and died due to it. Some however say theSibuya surrendered willingly, considering that Hamzah was the tutor of Harun’s child. In any case he developed the aforesaid illness and passed away when he was only thirty-two years of age.

After his debate with Hamzah,Sibuya came to Shiraz from Baghdad, and passed away after some days. He is buried in Shiraz. According to the writer ofAthaarul Ajam his tomb is in the SangSiyah locality.

We should however remember that the debate ofSibuya with Hamzah did not conclude withSibuya’s defeat. The facts were in support ofSibuya but the unscrupulous opponents distorted the arguments and ruled in favor of Hamzah.

This episode is recorded in detail inHistory ofIbn Khallikan under the heading of “Qaziya -e-Zamboor ” and according to this authorSibuya expired at the age of thirty.[147]

As far as his importance is concerned, his bookAl-Kitab is sufficient because we know that AbuHayyan Gharnati , the famous Arab grammarian of Spain relied on the books ofSibuya and he had memorized them all.